International Conference on Buddhism and Jainism in Early Historic Asia
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Item A Sacred Pilgrimage Centre - Adam Peak in Sri Lanka(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Jain, S.Introduction: The most conspicuous mountain in Sri Lanka, 7352.8 ft. high is situated in 60 -48’-59” N and 800 -29’-58” E on the boundary of the central province and Sabaragamuwa ten miles (16 km.) North-East of Ratnapura. The sumit is small. According to the measurements made by lieut. Malcolm (the first European who ascended the Adam’s Peak); its area is 74’ x 24’ ft. The apex of the mountain is a rock, which stands in the middle of the enclosure about 6 to 8 ft above the ground level. On its top is the object of worship of the natives – the Sreepad. This is sacred impression as they imagine of the foot of Boodho, as He visited island. Buddhist Version: The peak is called as ‘Samana Kuta’ by Buddhist. As per traditional faith, Buddha on his last visit to Sri Lanka after propounding the doctrines at Kelaniya, “rising a loft into the air displayed the impression of his foot on the mountain Samana Kuta, he enjoyed the rest of noon day, departed for Dighavasi” (Mahavansa P7) Vedica or Hindu Version: In Sinhalese the mountain is called Sri Pad (sacred foot-Print) Lord Vishnus’ footprint are called as shree-pad. There is a legend that Vishnu rested here. slamic Version: The Prophet of Islam came to Sri Lanka during his life time; ascended the peak. In his memory, Islamic population visits the peak in Feb. month in middle ages. Christian Version: It is believed by the Christian that prophet Christ delivered his sermon from this peak. He visited Sri Lanka. So the peak is famous with the biblical name of Adam. There are many legends around the peak. Jain Version: The Jain saint Acharya Jinprabhasuri wrote in his book named “Vividhtirth Kalpa” that Jain tirthankar’s statue was erected at mountain going into sky near Ratnapur of Sri Lanka. So he arranged pilgrimage (about 10th century A.D.) to this peak. Today no one Jain statue or inscription found at the summit. It is presumed that it was dislocated or destroyed during the reign of King Vattagamini (1 st century A.D.). Mahavansa a great book of Buddhist faith narrates that he has destroyed various Jain idols, monuments, and archeological sites in Sri Lanka. However it is sure that this peak gives immense pleasure to any holy person at the top of summit without any religious shade from time immemorial.Item Buddhist and Jain Councils(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Jain, S.Introduction: It is well known that Goutam Buddha and Lord Mahaveera preached their thoughts for public up-gradation throughout their life. Both never take a pen in hand for their teachings as Guru Nanak a founder of Sikhism done at Guru Grantha Sahib. The ancient literature of Jainism and Buddhism got written shape after their masters “Nibban’ (Nirvan). Buddhist Councils: The Buddha’s ‘parinibban’ was a critical moment for the Dhamma and its followers. How the Buddha’s teachings could be preserved for future, was a problem for his prominent disciples. Some disciples like Subhadda, felt that, with the death of Buddha they could interpret the Dhamma according to their own wishes. This attitude was strongly opposed by the other disciples who were more loyal to teachings of Buddha as they understood. To settle the oral conflict first council. i.e. ‘sangitee’ was called at Rajagaha near the Sataparni Cave under the presidency of Mahākassapa commencing from second month of the Vessava season i.e. in the fourth month after the Buddha’s death. The first script of Vinaypiaka is written at Alu Vihara in Matale District of Sri Lanka. So on the second, third, fourth councils were held as and when required by ‘Sangh’. Its’ reliability probably is checked by foreign experts with available literature in Tibet, China, Burma, Thailand, etc. It will have to explain elaborately for comparative study of both religions in Sri Lanka and India. Jain Councils: According to Jain cannons Indrabhuti Goutama Ganadhar who is main interpreter of Lord Mahavira’s “Vani” has obtained ‘Kevalgyan’ within twelve hours of death of his master. So the knowledge obtained through Mahavir and understood by him is spreaded orally by Ganadhar have a same power. He delivered that knowledge to his disciples and afterword further generation to generation smoothly. After 12 years of famine, the group of 12,000 ascetics who went to South India under the leadership of Bhadrabahu, sticks to original rules of behavior. Another group under the leadership of Sthulbhadra who had gone to Nepal and some remained in local area got conflict of thoughts. So the first council was held under the chairmanship of Sthulbhadra at Patliputra in 387 B.C.E. i.e. about 140 years after the Nibban of Mahavir, to mitigate or avoid the division of disciples. Such councils were held as an when required. But the history has taken cognizance of three main councils. The last third council under the chairmanship of Devardhagani Kshamashraman at vallabhi in 453 A.D.E. i.e. about 1563 years after the death of Mahavir. The study of these councils and effects of councils on both religions will propagate mutual understanding to obtain global peace.Item Ahimsa: A conceptual tenet distinguishing Jainism and Buddhism from other religious orders(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Jain, S.‘Ahimsa’ or non-violence, as a distinct tenet, forms the pivotal conceptual foundation of various religious thoughts in the Asian societies. In some religious orders, such as Jainism and Buddhism this postulate has been institutionalized to form their bedrock. This paper is essentially divided into two parts; the first is a descriptive narration of this tenet of Ahimsa in the contemporary religious thoughts in early history of Asia while the second seeks to revisit the historic events recorded in the different religious orders to bring to fore the extent to which this tenet was worked out in practice in those societies. On a larger perspective, during the relevant period of inquiry, the paper reveals convergence of various religious thoughts on the relevance and adoption of Ahimsa as a religious practice but simultaneously also distinguishes these very same religions in so far as its practical adoption and the daily chores of their followers. Ancient religious texts / epics, in so far as these can be treated as mirrors of the practices adopted by the contemporary societies, reveal to a significant extent the levels to which Ahimsa was practices in a way of life. The paper seeks to trace these and other aspects to reveal the significance of this essential tenet which distinguishes the Jain and Buddhist philosophies from other prevailing religious orders during the period of inquiry. On a larger level, the paper seeks to establish a rationale behind the existing religious and possibly social practices of those following these religious orders.